body; hence it is written (2 Cor.
6:5, 6): "In labors, in watchings, in fastings, in chastity."
Fourthly, it is directed to almsgiving, wherefore it is written (Eph.
4:28): "He that stole, let him now steal no more; but rather let him
labor, working with his hands the thing which is good, that he may
have something to give to him that suffereth need." Accordingly, in
so far as manual labor is directed to obtaining food, it comes under
a necessity of precept in so far as it is necessary for that end:
since that which is directed to an end derives its necessity from
that end, being, in effect, so far necessary as the end cannot be
obtained without it. Consequently he who has no other means of
livelihood is bound to work with his hands, whatever his condition
may be. This is signified by the words of the Apostle: "If any man
will not work, neither let him eat," as though to say: "The necessity
of manual labor is the necessity of meat." So that if one could live
without eating, one would not be bound to work with one's hands. The
same applies to those who have no other lawful means of livelihood:
since a man is understood to be unable to do what he cannot do
lawfully. Wherefore we find that the Apostle prescribed manual labor
merely as a remedy for the sin of those who gained their livelihood
by unlawful means. For the Apostle ordered manual labor first of all
in order to avoid theft, as appears from Eph. 4:28, "He that stole,
let him now steal no more; but rather let him labor, working with his
hands." Secondly, to avoid the coveting of others' property,
wherefore it is written (1 Thess. 4:11): "Work with your own hands,
as we commanded you, and that you walk honestly towards them that are
without." Thirdly, to avoid the discreditable pursuits whereby some
seek a livelihood. Hence he says (2 Thess. 3:10-12): "When we were
with you, this we declared to you: that if any man will not work,
neither let him eat. For we have heard that there are some among you
who walk disorderly, working not at all, but curiously meddling"
(namely, as a gloss explains it, "who make a living by meddling in
unlawful things). Now we charge them that are such, and beseech them
. . . that working with silence, they would eat their own bread."
Hence Jerome states (Super epist. ad Galat. [*Preface to Bk. ii of
Commentary]) that the Apostle said this "not so much in his capacity
of teacher as on account of the faults of the people."

It must, however